الــحج Every thing about Hajj

[ماجد الحدادي]

Pre-Conditions for Hajj

Certain conditions have to be fulfilled before Hajj becomes a compulsory duty on mankind. The first condition is that of being a Muslim. Non-Muslims are, first and foremost, obliged to become Muslims after which the daily, monthly, yearly and once in a lifetime duties of Islam successively become requirements. Hajj is a religious duty which must be accompanied by the correct belief in order for it to be accepted by Allah.
The second and third conditions are those of sanity and puberty. A Muslim has to have reached puberty and be of sound mind for his or her Hajj to become a duty. Divine rewards and punishments are given as a result of human choice between good and evil. Since a child or an insane person lack the ability to distinguish between good and evil, no religious duties are required of them. This principle of non-obligation is based on the following Hadeeth in which the Prophet (صلى الله عليه وسلم) was reported to have said, The pen is raised from (the book of deeds) of three: the sleeper until he awakes, the child until he becomes a young man, and the insane until he regains his sanity. However, those who help such individuals perform Hajj are rewarded for their efforts. When the Prophet (صلى الله عليه وسلم) was asked by a woman about her child making Hajj, he replied that the child could, but the reward would be given to her. Hence, the insane individual who made Hajj while in a state of insanity is still required to make Hajj if he regains his sanity. Likewise, children who make Hajj are required to do so again when they grow up. The Prophet (صلى الله عليه وسلم) said, Any child who makes Hajj then reaches puberty must make another Hajj.

The fourth condition is that of ability based on the following Qur'anic verse: And, pilgrimage to the House is a duty on mankind to Allah for those who can find a way there. (3:196)

Similar statements of the Prophet (صلى الله عليه وسلم) define ability as being sufficient provisions and transportation. Hence, a Muslim has to be economically able to make the trip. If he has to borrow money to make the journey, Hajj is not compulsory on him. In the case where one's family is left in debt or with insufficient funds, it is recommended that such an individual stay home until he is financially able. Muslims with physical disabilities are also not obliged to make Hajj unless they have the economic ability to pay others to carry them. Therefore, only those who are economically and physically able to perform the rigorous rites of Hajj are obliged to do so.

The fifth condition, that of a Mahram, concerns women only and could be included under the condition of ability. Since the Prophet (صلى الله عليه وسلم) forbade women from travelling for a distance requiring more than twenty-four hours unaccompanied by a male relative whom she can not marry (Mahram), women are not obliged to make Hajj unless they have a Mahram to accompany them. Thus, a woman without a Mahram is recommended not to try to make Hajj. However, if a woman has the means and a Mahram, she is obliged to do so. 'Aa'eshah asked the Prophet (صلى الله عليه وسلم): "Messenger of Allah, are women obliged to make Jihad (holy war)?" He replied, They must make a Jihad in which there is no fighting - Hajj and Umrah.

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[ماجد الحدادي]

A step by step Hajj and 'Umrah:

Once he sets out to the Holy lands, he and his companions should obey the Amir (chief) which they have elected. They should show full cooperation and compassion for one another. The pilgrim should put himself at the service of his companions. He should show selfless and humble devotion to his companions. He should ask Allah's Forgiveness for himself and for his companions. The pilgrims should preoccupy themselves with the remembrance of Allah, the Most High, the recitation of Qur'an, and imploring Allah to shower His blessing on Muhammad (P.B.U.H.). They should shield their hearts against holding grudges against others and shield their tongues against backbiting and slander. They should preoccupy themselves with worship and good deeds which benefit others and for which they will be rewarded. If the time of prayer begins while they are on the road, they should stop to pray Dhuhr in combination with Asr or delay Dhuhr and pray it in combination with Asr at the time of Asr prayer. The same rule applies to Maghrib and Isha prayers. They should combine and shorten the prayers e.g. they should pray two rak'at instead of four rak'at. They should exert their utmost to help the weak e.g. women, children and elderly. They should elect a woman to be in charge of a group of women, taking care of them and informing the Amir (chief) about their demands. They should stop for rest every four to six hours in a suitable place. They should prepare a place for men and another for women so that they may make themselves comfortable and take off their veils freely. It is of the utmost importance that they choose a convenient place for male and female pilgrims travelling together e.g. the Muhrims of women. The chief should not yield to the cruelty of some of the drivers who ignore the needs of their passengers and refuse to stop for rest, driving for long hours and torturing their passengers, particularly women and girls who usually shy away from expressing their need for rest or to use the toilet.

I have often heard the complaints of women who suffered the aftermath of nonstop journey. They often arrived to the Holy lands with feet too swollen walk. Some of the elderly men cannot control themselves and urinate on themselves as a result of extreme exhaustion. I feel ashamed to mention some of the ordeals that the travelling pilgrims often go through when they fall victim to cruel drivers and senseless personnel who only care about reaching their destination as quickly as possible. In the process they forget about mercy, compassion, religion and humanity. I feel ashamed to mention the aftermath of this senseless cruelty but, strangely enough, the cruel drivers and the senseless people in charge of these of this journey do not feel ashamed to admit that they actually happened. They should reflect on the Hadith: 'Allah is Merciful to those who are merciful to others'. Travelling unravels the secrets of human nature. In it, everyone shows his true colors.

The pilgrim should keep in mind that he set out on the journey of pilgrimage in obedience for Allah, leaving behind comfort, luxury and pleasure. He should be certain that his reward will be in proportion to his endurance of the rites and restrictions of Hajj. He should show the utmost selflessness, self-denial, and human compassion. He should think about others and try to give up some of his needs for their sake. He should adapt himself to sleep anywhere and eat anything. He should be fully aware that he is about to change his entire lifestyle. He should be ready to sleep on the ground or hard cloth. He should expect to suffer stifling heat and chilling cold. He should expect a change in the time of his daily meals. He might eat earlier or later than he is in the habit of. He might find a cup of tea or coffee and he might not. He might find someone to help and serve him and he might not. He should expect the worse and should not upset others with his complaints, obscene language and grievances. I warn pilgrims against these slips because I have seen people who return home worse than they were before. Both their sins and enemies increased. Their only achievement was their success to breed animosity with others and force people to shun their company. In this respect the Prophet (P.B.U.H.) said: The worst people in Allah's sight on the Day of Resurrection will be those whom the people leave undisturbed to be away from their evil deeds

The pilgrim who is left undisturbed so that his companions will have peace of mind did not perform Hajj and 'Umrah as a sign of submission and obedience to Allah but as a sign of hypocrisy, showing off and pride. We ask Allah's Forgiveness and security from such fate. As soon as the pilgrim reaches the Miqat, he should clip his moustache, nails and hair short. He should perform Ghusl (complete ablution) or Wudu' (ablution). He should wear Teab and put on the Ihram garb. Then, he should pray two rak'at and declare the state of Ihram for 'Umrah, Hajj or both as we have explained in detail. Ihram is an integral part of Hajj, without which one's Hajj is invalid. One should declare the state of Ihram from the Miqat. The fact that he did not declare the state of Ihram at the Miqat does not invalidate Ihram. Talbyah is essential to Ihram. The pilgrim should raise his voice with Talbyah when he climbs up or down hill or when he passes by a group of pilgrims or a pilgrim. It is lawful to raise his voice with Talbyah if he sees a strange thing. He should say Talbyah at dawn and after every prayer.

The Muhrim should shun the disliked and forbidden things. When entering Mecca, it is preferred that a Muhrim performs Ghusl (complete ablution). It is also preferred that he enters from its high side. Then he should go to the Sacred Mosque and enter it from the gate called Bab As-Salam, while uttering supplications of entry into mosques. On seeing the Ka'bah, he should raise his hands and supplicate to Allah the prescribed supplications. Then he should proceed directly to the Black Stone, kiss it quietly or touch it with his hand and kiss the hand. If this is not possible, he may point toward it from a distance. He should stand near it and utter the prescribed supplications. After this he should begin his Tawaf (Circumambulation) around the Ka'bah with the intention of performing 'Umrah or the Arrival Circumambulation as we have explained in detail. It is preferred that he uncovers his right shoulder and jogs in the first three rounds. In the remaining rounds, he may walk at a normal pace. It is a Sunnah that he touches two Corners: the Yemeni Corner and the Black Stone. He should touch the Yemeni corner and kiss the Black stone in every round, if possible. After completing seven rounds, he should go to the station of Ibrahim in compliance with the Command of Allah: 'And take Ibrahim's place of worship as your place of worship'. There, he should pray two rak'at of Tawaf. If the crowds prevented him from praying at the station of Ibrahim, he may pray anywhere inside or outside the mosque. Then he should go to the well of Zamzam and drink of its water as much as possible. After this he should approach As-Safa gate to begin his Sa'i in compliance with Allah's saying: Indeed Safa and Marwah are among the religious ceremonies of pilgrimage ordained by God.

[ماجد الحدادي]

He should climb the Safa, look towards Ka'bah, and then make the supplications, transmitted from the Prophet, to Allah. He should climb down and start walking toward Al-Marwah. On approaching one of the two green markers, the male pilgrim should jog to the second marker. After that he should resume his normal pace of walking until he climbs up the Marwah, direct his face to the Ka'bah and supplicate Allah. This will complete his first round. He should repeat the same steps for six other round, completing all seven rounds. The majority of scholars held that Sa'i is an essential condition, as such, if one did not perform it or performed only part of it, he should sacrifice in compensation. Finally, if a Muhrim is performing 'Umrah only or a Hajj Tamattu' (Hajj and 'Umrah with a break in between) he should shave or clip his hair short after Sa'i. This would release him of all the restrictions of Ihram. If the Muhrim intends to perform Hajj Ifrad (Hajj only) or Hajj Qiran (Hajj and 'Umrah together without a break), he should not release himself from the restrictions of Ihram. He must continue in the state of Ihram until he performs the rites of Hajj on the day of Nahr (Sacrifice). On the 8th of Dhul Hijjah, the Mutamatti' (who intends to perform Hajj and 'Umrah with a break in between) should once more resume his state of Ihram from his residence. Then he should proceed to Mina where it is to spend the night, if possible. It is a Sunnah to pray in Mina the Dhuhr, Asr, Maghrib and Isha of the 8th day and the Fajr prayer of the 9th day (the day of 'Arafah). At dawn of the day of Arafah, it is preferred that the pilgrims head for Arafah. They should first combine Dhuhr and Asr at Namira Mosque and listen to the Khutbah. Then, they should proceed towards Arafah for Namira Mosque is not part of Arafah. If the pilgrim was held-up for any reason and missed the congregational prayer, he may combine both prayers anywhere else.

It is preferred that the pilgrim stands by the rocks of Arafah or as close as possible. Standing at Arafah is an integral part of Hajj. The pilgrims standing at Arafah should implore Allah, the Most High, in full submission, humility and obedience. They should implore Allah to accept their deep repentance and regret for the sins they committed. They should preoccupy themselves with the remembrance of Allah, Talbyah and implore Allah to shower His blessing on the Prophet (P.B.U.H.) until nightfall. After nightfall, the pilgrim must leave for Muzdalifah and offer Maghrib and Isha prayers. He should combine them and delay the Maghrib until the time of Isha prayer begins then pray them in combination.

He should spend the night at Muzdalifah. At dawn, he should stand by Al-Mash'ar Al Haram (the Sacred Monument), glorify and remember Allah and supplicate Him until it is broad daylight. Thereafter he should go to pick up the pebbles and return to Mina. There he is to throw Jamrah Al 'Aqabah then slaughter his sacrificial animals, shave or clip his hair short, wear his normal clothes and perform Ghusl (complete ablution). Only then, he is released from all the restrictions of the state of Ihram except for sexual intercourse with his spouse. He must then return to Mecca and perform Tawaf Ifada which is an essential rite of Hajj. After that, he is released from the last restriction and he may have sexual intercourse with his wife. For a pilgrim who is performing Qiran and Ifrad, this second Sa'i is not essential for he already performed Sai' after Tawaf Al Qudum (arrival Circumambulation).

For a pilgrim who is performing Hajj Tamattu', he must perform Sa'i after the Tawaf Ifada because his first Sa'i was part of 'Umrah. Sa'i is a must for the pilgrim who is performing Hajj Qiran or Ifrad and did not perform the arrival Circumambulation. After Tawaf the pilgrim should return to Mina, and spend the nights of the days of At Tashriq. There is disagreement among the scholars as to whether this overnight stay at Mina is essential or a Sunnah. At Mina, the pilgrim should preoccupy himself with the glorification and remembrance of Allah, The Most High. He should utter the prescribed Takbir because he is in the feast days. He should persist in Takbir particularly after the prescribed prayers. After midday of the first day of At-Tashriq, the pilgrim must throw pebbles at the three Jamarat, he will throw seven pebbles at each Jamrah, starting with the small, then middle then large Jamrah. Sequence is an essential condition that should be observed. It is a Sunnah that after throwing the pebbles, the pilgrim supplicates Allah for the good of life and the Hereafter. He is to do the same thing at the middle Jamrah but at the last Jamrah, he should leave without stopping for supplications. It is preferred that the pilgrim finishes throwing pebbles at the three Jamarat well before sunset. Throwing pebbles is allowed until dawn.

A group of scholars say that it is allowed until the last days of At-Tashriq. On the second day, he should repeat the same rites. At this point if the pilgrim is in a hurry, he may leave Mina before sunset. But if he does not leave until sunset, he is obligated to spend the night at Mina. He is to throw pebbles on the third day. After throwing the pebbles, he should proceed to Mecca where he is free to buy whatever he wants. If he makes up his mind to go home, he must perform the farewell Tawaf which is an essential rite of Hajj. Women experiencing menstruation and post-birth bleeding are excused from Tawaf Al Wada'. The pilgrim should utter Takbir (Allah is the Great) with each throw. The pilgrim should say Takbir until the noon of the third days of At-Tashriq. Going home, the pilgrim must be the epitome of the pious, virtuous, compassionate, cooperative and selfless worshipper, as much as he can.
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[ماجد الحدادي]

Day to Day Activities of Hajj
8th Dhul-Hijjah (Yaum Al-Tarwiayh)
The 8th Day of Dhul-Hijjah is called Yaum Al-Tarwiyah. On this day before noon, put on the Ihram clothes from one of the prescribed stations and proceed towards Makkah with the intention to perform Hajj. Take a bath, clip nails, trim mustache, shave the pubic hair, and wear white Ihram cloths (for male). Women can wear any decent clothes with the exception of wearing veils and gloves. Qarin and Mufrid are already in Ihram. It is a Sunnah to cover shoulders after wearing Ihram and say:
لبيك حجا
"Labaik Hajjan"
(O Allah! Here I do respond for your call to Hajj).

If in state of fear to complete Hajj, you may make a conditional intention by saying:
ومحلي من الأرض حيث تحسبني
If anything prevents me to complete the Hajj my place is where that thing obstructed me to complete it.
After the intention to perform Hajj, shun all prohibited things. You should repeat Talbiyah frequently. Continue to repeat the Talbiyah until throwing of the pebbles at Jamarah Al-Aqabah on the 10th of Dhul-Hijjah. Leave for Mina repeating the Talbiyah. At Mina pray Zuhr, Asr, Maghrib, Isha' and Fajr Salahs. All Salahs should be performed in due time. The four raka'ah Salahs should be shortened to two raka'hs. Spend this night in Mina. The Prophet (صلى الله عليه وسلم) used to perform only the two raka'hs before the Fajr Salah and the witr from the routine Sunnah Salahs while he was on travel.

9th Dhul-Hijjah (Yaum Arafah)
Soon after Salah-tul-Fajr and at sun rise on this day, leave for Arafah repeating Talbiyah and Takbeer. It is reprehensible to fast on this day because the Prophet (صلى الله عليه وسلم) drank from a bowl of milk sent to him on this day. It is a Sunnah to stay at Namirah until Zawal (noon) if it is possible. Khutbah (sermon) should be addressed to the pilgrims at Namirah after which Zuhr and Asr should be combined and offered in advance and shortened to two raka'hs each with one Azan and two Iqamahs. You should make sure that you are within the boundaries of Arafah. The Valley of Uranah is not within the boundaries. Any spot of Arafah suffices. If it is possible, the Mountain of Ar-Rahmah should be between you and the Qiblah. It is not a Sunnah to climb Ar-Rahmah mountain. It is recommended to face the Qiblah raising the hands during Dua'a in complete submission until sunset. It is recommended to repeat frequently the following:
لا إله إلا الله وحده لا شريك له، له الملك وله الحمد وهو على كل شيء قدير
There is no god but Allah, He has no partner, the dominion belongs to Him alone, praise be to Allah, and He is able to do all things.
Not to leave Arafah until sunset. After sunset, depart for Muzdalifah calmly. If the road is not crowded, you may (hasten). After reaching Muzdalifah, pray Maghrib and Isha Salahs combined and delayed. (three raka'hs Maghrib and two raka'hs only for Isha). Do not offer any other Salah. Sleep until dawn but the weak among men and women may depart for Mina by midnight.

10th Dhul-Hijjah (Eid Al-Adha or Yaum Al-Nahr)
Pray Fajr at Muzdalifah with the exception of the weak men and women who had earlier left for Mina. After the Fajr Salah, face the Qiblah and praise Allah, utter Takbeer and Tahleel (negation of partners to Allah) as well as to make Dua'a until sunrise. Before sunrise, leave for Mina uttering Talbiyah calmly. While passing through Muhassir Valley, hasten if possible. While walking towards Mina from Muzdalifah, pick up seven pebbles. Throw seven pebbles at Jamarah Al-Aqabah one by one uttering Allah-u-Akbar every time you throw a pebble. As soon as you complete the throwing, discontinue the Talbiyah. Slaughter a sacrificial animal, eat from it and feed its meat to the needy and the poor.

Slaughtering is obligatory on Qarin and Mutamatti'. Shave or shorten your head hair. Shaving is better and it is preferable to commence shaving from the right side. As for women, she may shorten her hair equal to a finger tip length. At this stage you are allowed to put on normal clothes and use perfume and scent. Prohibited acts during Hajj time, with the exception of sexual intercourse, no longer apply. This is called Al-Tahallul Al-Awwal. After throwing the pebbles go to Makkah to offer Tawaf Al-Ifadah (with out Ramal & Idhtiba'), offer the two raka'hs of Tawaf. After Tawaf, perform Sa'i and by completion of Sa'i, you will return to normal life, Tahallul Thani. Drink from Zamzam water and pray Zuhr in Makkah if possible. Spend the remaining nights in Mina.

11th Dhul-Hijjah
After spending the night in Mina, You are advised to pray the five daily Salahs in congregation. This day and two following days are called Ayyam Al-Tashreeq and it is a Sunnah to repeat the Takbeer after every Salah whether you are staying or travelling and you are in Mina or anywhere else. Throwing of stones at the three Jamarahs is to be commenced after Zuhr i.e. after the sun declines. Start Rami at Jamarah, begin with the junior, the middle and then at Jamarah Al-Aqabah. Throw seven pebbles at every Jamarah consecutively and the Takbeer should be uttered every time a pebble is thrown. The pebbles are to be collected from any place in Mina. It is a Sunnah to keep Makkah on the left side and Mina on the right while throwing the pebbles. After completion of Rami at Jamarahs (Wusta & Sughra) go straight facing the Qiblah and invoke Allah as the Messenger of Allah (صلى الله عليه وسلم) did so. After stoning Jamarah al-Aqabah leave immediately without any Dua'a. Spend the night in Mina.

[ماجد الحدادي]

12th Dhul-Hijjah
Spend your time in performing of good deeds and remembering Allah. After Zuhr, throw the pebbles at the three Jamarahs as you did on the 11th day of Dhul-Hijjah starting with the Jamarah Sughra, then Wusta and end with Jamarah Al-Aqabah. Invoke Allah after throwing the pebbles at the Sughra and the Wusta. If you are in a hurry to go back home, it is permissible to leave for Makkah after performance of the Tawaf Al-Wida' provided you leave before sunset. To delay to travel until the 13th day of Dhul-Hijjah is better in order to throw the pebbles at Jamarahs because the Messenger of Allah (صلى الله عليه وسلم) has done so. It is recommended to pray, if possible, during Ayyam Al-Tashreeq at Al-Khaif Masjid.

13th Dhul-Hijjah
Throw the pebbles at all the three Jamrahs in the same manner as you did in the two preceding days. If you wish to go back home, offer Tawaf Al-Wida' and a menstruating woman and the one in the state of postnatal period may leave without Tawaf Al-Wida' (Farewell Tawaf). Some Dua'as (Invocations) الله أكبر، الله أكبر، الله أكبر سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون، اللهم إنا نسألك في سفرنا هذا البر والتقوى، ومن العمل ما ترضى، اللهم هون علينا سفرنا هذا واطو عنا بعده، اللهم أنت الصاحب في السفر، والخليفة في الأهل، اللم إني أعوذ بك من وعثاء السفر، وكآبة المنظر وسوء المنقلب في المال والأهل.
Allah is the greatest, Allah is the greatest, Allah is the greatest. How perfect He is, The one Who has placed this (transport) at our service, and we ourselves would not have been capable of that, and to our Lord is our final destiny. O Allah, we ask You for Birr and Taqwaa in this journey of ours, and we ask You for deeds which please You. O Allah, facilitate our journey and let us cover its distance quickly. O Allah, you are The Companion on the journey and the Successor over the family. O Allah, I take refuge with You from the difficulties of travel, from having a change of hearts and being in a bad predicament, and I take refuge in You from an ill fated outcome with wealth and faimly.
It is narrated that the prophet (صلى الله عليه وسلم) said:
The best of all Dua's is that asked on the Yaum Arafah and the best said is what I have said and that said by the Prophets who came before me; that is: "لا إله إلا الله وحد لا شريك له، له الملك وله الحمد وهو على كل شيء قدير." "There is no god except Allah, He has no partner, praise and dominion belong to Him., He is Omnipotent.

The Messenger of Allah (صلى الله عليه وسلم) used to say at times of hardship;
لا إله إلا الله العظيم الحليم، لا إله إلا الله رب العرش العظيم، لا إله إلا الله رب السموات السبع ورب الأرض ورب العرش الكريم
There is no god but Allah the Magnificent Most Forbearing. There is no god but Allah the Rabb of the magnificent throne, there is no god but Allah the Rabb of the seven skies, the Rabb of the earth and the Generous Rabb of the throne.
The Messenger of Allah (صلى الله عليه وسلم) also used to say:
اللهم أصلح لي ديني الذي هو عصمة أمري، وأصلح لي دنياي التي فيها معاشي، وأصلح لي آخرتي التي فيها معادي واجعل الحياة زيادة لي في كل خير واجعل الموت راحة لي من كل شر
O Allah! Make good my religion because it is my protection, redress my life in which is my livelihood and make good my Hereafter because it is the place where I return to and make my life to increase every good thing and make death as a solace from every evil.
The Prophet (صلى الله عليه وسلم) used to say:
اللهم إني أسألك الهدي والتقى والعفاف والغني
O Allah! I ask you guidance, piety, modesty and satisfaction.
The Prophet (صلى الله عليه وسلم) also used to say:
اللم إني أعوذ بك من زوال نعمتك وتحول عافيتك وفجاءة نقمتك وجميع سخطك
O Allah! I seek refuge in you from the missing of your favor, missing of healthfulness, falling of a sudden misfortune and all kinds of your ath.
The Prophet (صلى الله عليه وسلم) also used to say:
اللهم مصرف القلوب صرف قلوبنا على طاعتك
O Allah! You are the Manager of hearts, manage our hearts to obey you.
The Prophet (صلى الله عليه وسلم) also used to say:
اللهم أنت ربي لا إله إلا أنت خلقتني وأنا عبدك، وأنا على عهدك ووعدك ما استطعت أعوذ بك من شر ما صنعت، أبوء لك بنعمتك علي، وأبوء بذنبي، فاغفر لي فإنه لا يغفر الذنوب إلا أنت.
O Allah!, You are my Rabb (Lord) none has the right to be worshipped except You. You created me and I am Your abd (slave) and I abide to Your covenant and promise as best as I can, I take refuge in You from the evil of which I have committed. I acknowledge Your favor upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.
The Prophet (صلى الله عليه وسلم) also used to say:
اللهم اغفر لي خطيئتي، وجهلي، وإسرافي في أمري، وما أنت أعلم به مني اللهم اغفر لي هزلي وجدي وخطئي وعمدي وكل ذلك عندي
O Allah! Forgive me my sins and my ignorance as well as my extravagance in affairs and everything that you know better than me. O Allah forgive me my jesting and my seriousness, my intentions and my mistakes and everything with me.
The Prophet (صلى الله عليه وسلم) also used to say:
اللهم إني ظلمت نفسي ظلما كثيرا ولا يغفر الذنوب إلا أنت فاغفر لي مغفرة من عندك وارحمني إنك أنت الغفور الرحيم.
O Allah I did much injustice to myself and nobody forgives sins except You. O Allah! Forgive me my sins and bestow your mercy on me for you are the Forgiver, the Merciful.
The Prophet (صلى الله عليه وسلم) also used to say:
ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار
Our Rabb! Give us which is good in this life and give us good in the Hereafter and protect us against the torment of the fire. (2:102)

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[ماجد الحدادي]

Hajj of a woman

Hajj is obligatory for a woman providing that she is accompanied by her husband or some other person whom it is, forever, impossible for her to marry. There is no consensus among scholars as to the prerequisites for her companions. However, he must escort her in her travel to Hajj and back home. Abu Hanifa, Al-Hasan, Annakha'e, Ishaq, Ibn Al Mondher and Ahmad are of the opinion that a woman is obligated to perform Hajj on the condition that she is accompanied by her husband or a Muhrim.
Otherwise, she is considered as one of those whom Allah has not given the means to perform Hajj. If a woman performed Hajj notwithstanding, she is guilty of sin. However, her Hajj is considered valid. It is reported that Ahmad is of the opinion that a woman can perform Hajj without a Muhrim, she can travel in the company of trusted companions.

Ibn Serean, Malik, Al Awzaa'e and Ash-Shaf'i are of the same opinion which does not hold the accompaniment of a Muhrim as obligatory for the validity of Hajj. It is allowed for a woman to perform Hajj with trustworthy companions. Malik followed a middle course for he was of the opinion that it is allowed for a woman to perform Hajj without a Mahram provided that she is accompanied by a group of trustworthy women. Ash-Shaf'i was of the opinion that it is allowed for a woman to travel to perform Hajj accompanied by a free trustworthy Muslim woman if she has no husband, Mahram or trustworthy group of women to travel with. Al Awzaa'e stated that a woman is allowed to perform Hajj with a group of women. Needless to say, these rulings dealt with obligatory Hajj. A woman's Mahram is the one who can never legally marry her e.g. her son, brother, grandson or nephew. A Mahaim must not be an evildoer, he must also be an adult or at least an adolescent.

The Muslim woman must meet the expenses of her companion e.g. husband or Mahram, who went through the hardships of travel for her sake. A group of scholars agreed that if she cannot afford the expenses of a companion e.g. her husband or Mahram, she is not obligated to perform Hajj. A husband or the Mahram is not obligated to travel with a woman so that she might perform Hajj if there is no one else but him even if he is to travel at her expense. No one is obliged to give up his convenience and go through the hardships of Hajj so that another person might do what is required unless he is legally obligated, rather, he has the choice. A husband should not forbid his wife from proceeding for obligatory Hajj. He has no right to prevent her from doing what is her obligatory duty. He may prevent her from performing Hajj voluntarily. It is desirable for a woman to seek her husband's permission for the prescribed Hajj. If he grants her his permission, she may leave for Hajj but even if he refuses, she may still proceed for Hajj. The same applies to Hajj in fulfillment of a vow. Imam Ahmad was of the opinion that it is unlawful for a widow in 'Edda - the prescribed time in which she must abstain from marriage for four months and ten days after the death of her husband - to perform Hajj.


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[ماجد الحدادي]

The pillars of Hajj

A pillar is a part of Hajj without which Hajj loses its validity and the pilgrim must repeat his Hajj. This invalid Hajj is considered an Umrah. The Hanafi School stated that Hajj has two pillars:
1. Spending a day at Arafah.

2. Tawafal Ifada which is done at the yaum Al-Nahr - the day of sacrificing animals - on returning from Mina Circumambulation. Generally, Abu Hanifa held Tawaf as obligatory and Ihram is a prerequisite for the validity of Tawaf. Malik and Ahmad had a different standpoint for they stated that there are four pillars of Hajj:

1. Ihram.

2. Spending a day at Arafah.

3. Sa'i between Safa and Marwah.

4. Tawaf Al Ifada which involves seven rounds of the Ka'bah.
Ash-Shaf'i added two more pillars:

1. Clipping some of the pilgrim's hair or shaving it all.

2. Close sequence of most rites of Hajj, e.g. Ihram must proceed all other rites and standing at Arafah must proceed Tawaf. Now, I will embark on the journey of Hajj and Umrah. I will give you a helping hand into both realms and guide you as to what to say and do. This guide will be indispensable to pilgrims. It will explain the obligations, duties and Sunnahs. Let us travel to the Holy lands and supplicate Allah the Almighty to accept our Hajj and 'Umrah and forgive our sins, and appreciate our effort. Amen.

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[ماجد الحدادي]

Meeqaat

A Meeqaat is a fixed place beyond which it is not permissible for a pilgrim (of Hajj or 'Umrah) to proceed towards Makkah without making Ihraam (putting on the garments and making the intention). There are five such Meeqaats surrounding Makkah.
(a) Dhul Hulayfah - This Meeqaat is now known as Aabaar 'Alee (the wells of 'Alee) and it is situated about a mile and a half outside of Madeenah. It is for the people coming from the direction of Madeenah and its vicinity from the north and it is also the farthest Meeqaat from Makkah (approx. 750 km.).
(b) Dhaatu 'Irq - This is the designated Meeqaat for the people coming from the direction of Iraq. It is about 42 miles from Makkah.
(c) Al-Juhfah - Today Al-Juhfah is an abandoned village north west of Makkah near the town of Raabigh on the Makkah - Madeenah road. Consequently, people coming from Syria and its direction begin their Ihraam for Hajj and 'Umrah from Raabigh.
(d) Qarn al-Manaazil - This Meeqaat is now called as-Sayl and it was set for the people of Najd and the East. It is situated just outside of Taaif.
(e) Yalamlam - Yalamlam is the Meeqaat designated for people coming from Yemen and its direction (south). It is about 30 miles south of Makkah. These Meeqaats have all been fixed by statements of the Prophet (صلى الله عليه وسلم) which are recorded in Hadeeth collected by al-Bukhaaree and Muslim. They were set by the Prophet (صلى الله عليه وسلم) for people living in particular areas outside of their boundaries, however, a pilgrim may use any Meeqaat he or she wishes. For those living within the boundaries of the Haram, their Meeqaat for Hajj is their houses. But, if they intend to perform 'Umrah, they have to go outside the boundaries of the Haram in order to enter the state of Ihraam.
A pilgrim intending Hajj or 'Umrah who reaches these Meeqaats or extensions of them by land, by air, or by sea, must enter the state of Ihraam. The Prophet (صلى الله عليه وسلم) said, They (the Meeqaats) are for whoever comes to them intending Hajj or 'Umrah, other than those living within them. Hence, it is better for those coming by air to bathe before riding the plane, unless there is an in-transit stop on the way where this can be done. When the Meeqaat is neared, the garments of Ihraam should then be put on and the intention made. However, the clothes for Ihraam may also be put on from one's house and the intention made later when the Meeqaat is neared or crossed. It should be noted that Jeddah is not a Meeqaat, and thus Ihraam can not be made from there by those coming into the country in planes, ships or cars. One should put on Ihraam on the plane or before boarding the plane. If one made Ihraam from Jeddah, he is required to go back outside of the nearest Meeqaat and make Ihraam again or else he will have to sacrifice an animal in Makkah to make up for the mistake.

As for businessmen or others not intending Hajj or 'Umrah, Ihraam is not necessary for travelling in and out of the Haram area. This is confirmed by the fact that when the Prophet (صلى الله عليه وسلم) and his followers entered Makkah in the 8th year as conquerors, no one wore Ihraam. As for those living within the Meeqaats, they make their Ihraam for Hajj from their houses, but they are required to go out of the Haram if they intend to make 'Umrah, based on the Prophet's (صلى الله عليه وسلم) command to 'Aa'eshah's brother, Abdur Rahmaan, to take her out of the Haram boundaries and let her make Ihraam from there. (People commonly go to Tan'eem, which is where 'Aa'eshah went, but anywhere outside of the boundaries of the Haram is sufficient.) Her 'Umrah at this point after Hajj was due to her inability to do so before Hajj because of menstruation. It should be noted that neither the Prophet (صلى الله عليه وسلم) nor his companions made 'Umrah after Hajj, as is the popular practice among people now.


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[ماجد الحدادي]

Restrictions of Ihram:
The Muhrim is forbidden of the following:
1. Sexual intercourse and all matters leading to it such as kissing, caresses or talking with one's wife about intercourse or related sexual matters.

2. Violating the limits ordained by Allah and disobeying His orders. Disobedience of Allah the Most High, is despicable when one is not in the state of Ihram, but it is more vicious and wicked if it happens when one is in the state of Ihram.

3. Disputing, arguing or fighting with servants, companions or others.

4. Wearing any sewn clothes which fit the body such as sewn shirts, garments, trousers and Jubbah (a long outer garment open in front with wide sleeves). It is worth noting that Izar is not sewn to fit the body. On the contrary, we make it fit by tightening it to our waists. Anything which is apped around any part of a man's body is not allowed because it is sewn or made to fit a part of human body, e.g. socks, waistcoats, pullovers, and jockey clothes. It is forbidden for a man to wear gloves. There is disagreement as to whether women should be allowed to wear gloves or not. Men are forbidden any kind of head cover whether sewn or not. A Muhrim is even forbidden from bandaging his wounded head. If he had a good excuse for bandaging it, he is not guilty of sin, nevertheless, he has to offer a sacrifice. The Muhrim may wear slippers which cover the sole of the foot and do not reach the ankles. If he does not have slippers, he may wear khof or shoes after cutting it down to the ankles. Some scholars were of the opinion that cutting shoes down to the ankles is not a prerequisite, it was abrogated.

5. It is forbidden for the Muhrim to wear clothes dyed with ascent material that lingers him wherever he goes. He is forbidden using perfume on body or clothes or hair. If he violates these restrictions on purpose, he must atone. He does not need to atone, if he violates them out of forgetfulness. This rule is applied to both men and women in the state of Ihram. Ash-Shafi'i and Ahmad exempt the Muhrim who forgets and is accidentally perfumed, from the penalty. However, Abu Hanifa and Malik held that the Muhrim who forgets and wears perfume must atone.

6. The Hanafi school held that the Muhrim must atone if he forgets and covers his head for a whole day. If he covers it for less than a day, he must pay a Sadaqa. Malik was of the opinion that he must pay a Sadaqa even if he forgot that he should not wear head covering so long as he wore it for a certain need and for a long time. It is not allowed for him to put scented or unscented hair oil on his head. It is allowed that he should put oil, ghee, or cream, provided that they are unscented, on his body. If it is scented then he must atone because it is not allowed. If one smells a perfume deliberately while in the state of Ihram, he has committed a sin and he has to atone.

7. The majority of scholars held that it is disliked to smell the scent if the things that are planted for their scent but if a Muhrim does so, he is not obliged to atone. Ash-Shafi'i and Ahmad held that the Muhrim is not allowed to smell the things that are planted for their scent and if he does so, he must atone.

8. There is consensus among the scholars that the Muhrim is forbidden to remove his hair, whether through cutting, shaving or pulling out. He must not remove the hair in his head, body, beard, moustache armpit or pubic hair. However, he will not be penalized for this violation if he does it for a genuine excuse. He has to atone notwithstanding. He is not obliged to make atone for plucking out a hair which causes pain or inconvenience for him from his eye-lids or eyebrows. The three Imams held that if the Muhrim has an ailment in his scalp that necessitates shaving, he is not to be held to account for it. Abu Hanifa held that in such a case the Muhrim should atone. There is a consensus among the scholars that the Muhrim is allowed to scratch his head gently. If scratching and combing his hair lead to pulling out hair then these actions are forbidden. The Muhrim will not be held to account for natural hair fall.

9. There is a consensus among the scholars that, in the state of Ihram, the Muhrim is forbidden to clip his nails without any genuine excuse. However, if a nail is broken, he may remove it without incurring any penalty because it causes him a lot of pain and suffering. If a disease or infection spreads in his nails and he has no choice but clipping them, he is not obliged to atone.

10. It is forbidden for a Muhrim to cover his head with anything such as a hat, a turban, a ghatarah, a fez (tarboosh) or a piece of cloth held tightly to one's head or any of the customary head coverings. However, the three Imams held that a Muhrim may cover his head with unusual things such as a plate, kofa or his hand. Malik was of the opinion that a man is forbidden to put anything whatsoever on his head. There is consensus among the scholars that a woman is forbidden to wear a veil to cover her face except for the part of the face which must be covered to hide the hair. However, there is no harm if she covered her face with something that does not touch her face or hold closely to it. If in need, she may use a piece of cloth as a screen from either the heat or cold. But if she is afraid of tempting others with her beauty she must cover her face. Some scholars held that it is allowed for a woman to cover her face. The Hanafi school held that a man is forbidden to cover his face with any of the customary coverings. The Maliki school held that he is forbidden to cover his face with usual or unusual coverings. He is not allowed to cover it with flour, mud or the like. Covering a part of the face is subjected to the same ruling of forbiddance so long as it lasts for a whole day. Ash-Shafi'i and Ahmad stated that a man's face is not included under the state of Ihram, accordingly, he may cover it without making atoning.

11. Many of the scholars held that it is forbidden for a Muhrim to contract a marriage or act on behalf of others. If a Muslim in the state of Ihram did so, such a marriage contract is invalid. However, Abu Hanifa and Al-Thai held that a Muhrim may contract a marriage but he is forbidden to consummate it. If a man divorced his wife then he revoked this divorce while in the state of Ihram, then the revocation of the divorce is valid.

12. There is consensus among the scholars that hunting is forbidden to the Muhrim even if he does not actually slaughter the animal. There is also consensus that hunting animals which share the three following characteristics is forbidden:
A. It should be a game. The Muhrim is allowed to slaughter and eat tame animals such a cows, camels, sheep and chicken. He is forbidden to slaughter and eat wild animals such as gazelles, giraffes, and pigeons.

B. It should be lawfully edible animal. The majority of the scholars held that the Muhrim is allowed to kill the animals which are not lawfully edible such as predatory animals and the rest of the forbidden animals.

C. It should be an animal that lives on land not in water because hunting sea animals is lawful. A Muhrim is forbidden to participate with others or help others to hunt the forbidden animals. Even if his help was as much as pointing out their whereabouts, or lending some tools which might help catching them. There is a consensus among the scholars concerning the forbiddance of hunting on land for a Muhrim. At this point I should refer the reader to the original book for more illuminating details. The Muhrim is forbidden chasing, scaring off, beating or disturbing land game. He is forbidden to buy and sell them. It is forbidden that a Muhrim should eat from the meat of the game which was hunted and slaughtered at his request or at his suggestion. However, if he did not order this hunting or help in anyway in it, he is allowed to eat from it. It is forbidden for a Muhrim to spoil the eggs of the animals, or buy, sell or even milk them. The Muhrim is allowed to kill mosquitoes, fleas, bed bugs, and certain kind of moths which haunt camels. Malik held that if the Muhrim kills flies and lice, he must pay Sadaqa. The Hanafi school and Ahmad held that it is forbidden to kill flies and lice, yet the Muhrim does not have to atone for killing them. The Muhrim is allowed to take the lice off his clothes or book and throw them away.




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[حزم الظامي]

thank u too for this effort

[ماجد الحدادي]

u r welcome